Introduction

According to Buddhism, the true nature of the mind is primordially pure and unstained by defilements or afflictive emotions or obscurations. Another way to express this, in Buddhist terms, is to say that all of us possess buddha nature. At the moment, however, we cannot see the true nature of our minds. They are covered over with two kinds of obscurations: the obscuration of defilements and the obscuration of knowledge. Because the nature of the mind is primordially pure, we can attain buddhahood by removing these obscurations. This is why we engage in the spiritual practices that were taught by Buddha Shakyamuni and transmitted by his authentic disciples and teachers.

The practices described in this book, called ngöndro, or preliminary practices, are authentic, vast, and profound, and they will have enormous benefit for those who are ready to undertake them. It can be said that no one attains buddhahood except through these practices. These are the practices that were followed by all the buddhas to enlightenment and that were taught by Shakyamuni Buddha for the benefit of beings.

The preliminary practices are divided into two sets: the common and the uncommon. The common preliminary practices are the four thoughts that turn the mind away from samsara and toward the Dharma:

• remembering the shortcomings of samsara,

• remembering the preciousness of a human rebirth,

• remembering impermanence, and

• remembering the law of karma.

These thoughts are essential for motivating us to follow the path all the way to complete enlightenment. They will help us practice Dharma without any delay, with a strong sense of renunciation, and with profound effect. We don’t “finish” thinking about these four thoughts and then set them aside, like how one finishes the first grade and then moves on to the second grade. These thoughts will accompany us all the way to buddhahood. They are called common because they correspond to Buddhist teachings common to the Hinayana and the Mahayana; the order of presentation of these four can vary, but the meditations remain the same.

The uncommon preliminary practices are five: refuge, bodhichitta, Vajrasattva practice, mandala offering, and guru yoga. These practices correspond more particularly to the Mahayana and the Vajrayana. The uncommon preliminaries represent an indispensable practice on the path to enlightenment. In traditions such as the Sakya school’s Lamdré tradition, these preliminaries embody four key qualities: the unwavering flow of essential empowerment, unbroken blessing lineage, organized levels of oral instruction, and the ability to fulfill devotional aspirations. The initial step of going for refuge is paramount, serving as the foundation of all Dharma and distinguishing Buddhists from non-Buddhists. By seeking refuge, one enters the direct guidance of the Triple Gem—the Buddha, Dharma, and Sangha. Progressing toward the higher path of seeking buddhahood for all sentient beings requires the cultivation of bodhichitta, the enlightened mind, as personal happiness poses a significant obstacle to enlightenment. Clearing negative karma and obscurations through practices like Vajrasattva purification is essential, alongside accumulating merit through practices like mandala offering. In Vajrayana practices, the guru plays a pivotal role, facilitating the realization of the nature of mind. Thus, these uncommon preliminaries serve as the fundamental groundwork for buddhahood.

Given the profound importance of both common and uncommon preliminaries on the path to buddhahood, I will be sharing insights on these topics in this book. Even for those not yet aspiring for liberation or buddhahood, many aspects discussed here offer valuable insights for leading a happier life, as Buddhism is ultimately a way of life. While some of the uncommon preliminaries of the Sakya school require prerequisite teachings from qualified teachers and may not be suitable for public dissemination, the content covered in this book is accessible to all, and some parts can even be practiced independently. Practical instructions are provided to support your practice, along with common questions related to ngöndro and general Dharma practice in the appendix, addressing concerns you may have. Don’t be deterred by technical details or Buddhist terminology; this book aims to inspire and encourage everyone, from beginners to seasoned practitioners, and even those yet to embark on the Buddhist path. It’s important to note that one doesn’t need to be skilled to begin practice; Dharma practice itself is what helps us improve. While it may seem daunting at first, taking the first step makes subsequent steps easier. Remember, practice makes perfect.

Throughout the exploration of these preliminary practices, my aspiration is that you will also develop a deeper understanding of what Dharma practice truly encompasses and how we can authentically engage in it. May you come to appreciate its profound significance and experience the transformative benefits it offers for both ourselves and all sentient beings.

All the authentic Buddhist teachings that we study and practice today—whether they are Hinayana, Mahayana, or Vajrayana—were taught by Shakyamuni Buddha, the fourth of one thousand buddhas that will manifest in our fortunate eon. His teachings were transmitted in a pure, unbroken lineage that began with his original disciples, who gathered in councils to recite the different discourses they had memorized after hearing the Buddha speak them. In this way, they preserved the teachings of Buddha and transmitted them to others. These discourses, called sutras, were later preserved in written form. All the major schools of Buddhism acknowledge this history of transmission and rely on it for the authenticity of the teachings.

In addition to the sutras, we are fortunate in the Tibetan tradition to have received the texts and teachings of the tantras, which form the basis of the Vajrayana, which we will be exploring more in depth in this book. Like the sutras, the tantras were taught by the Buddha, though they were kept and practiced in secret for hundreds of years. The teachings of the Vajrayana have also been transmitted from teacher to disciple in unbroken lineages that carefully preserve the authenticity of the teachings.

The teaching transmissions and the practice lineages of the Sakya have preserved the essential teachings of the sutras and tantras in a pure form and transmitted their blessings. These transmissions and lineages are like the channels through which the liberating waters of the authentic Buddhadharma, or Buddha’s teaching, flows. Because studying the great teachers inspires confidence in the teachings and is a source of blessing, the history of the Sakya school will be briefly described here. The great masters of the Sakya can stand as examples and as sources of blessing for all practitioners of Dharma.